2 years ago in Quotes
Today we live in a society in which spurious realities are manufactured by the media, by governments, by big corporations, by religious groups, political groups... So I ask, in my writing, What is real? Because unceasingly we are bombarded with pseudo-realities manufactured by very sophisticated people using very sophisticated electronic mechanisms. I do not distrust their motives; I distrust their power. They have a lot of it. And it is an astonishing power: that of creating whole universes, universes of the mind. I ought to know. I do the same thing.
Philip K. Dick
 2 years ago in Musik

Alle Reden

by Die P
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Mercenary

by Mack Reynolds
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 3 years ago in Quotes
Why not just cut out the middleman and eat from a bag of sugar directly?
 3 years ago in Quotes
For if the doctrine of free-will has raised up fanatics and persecutors, who, assuming that men may be good under all conditions if they merely wish to be so, have sought to persuade other men’s wills with threats, fines, imprisonments, torture, the spike, the wheel, the axe, the fagot, in order to make them good and save them against their obdurate wills; if the doctrine of Spiritualism, the soul supreme, has done this, the doctrine of Materialistic Determinism has produced shifting, self-excusing, worthless, parasitical characters, who are this now and that at some other time, and anything and nothing upon principle. “My conditions have made me so,” they cry, and there is no more to be said; poor mirror-ghosts! how could they help it! To be sure, the influence of such a character rarely reaches so far as that of the principled persecutor; but for every one of the latter, there are a hundred of these easy, doughy characters, who will fit any baking tin, to whom determinist self-excusing appeals; so the balance of evil between the two doctrines is about maintained.
 3 years ago in Quotes
Another part of me wonders if they were being positive to the point of lying about it lest they be seen as a "negative person". Why? Because as the sewer rats have shown us, speaking the truth about badness brings out the teeth and the claws. They will take you apart for daring to pipe up about something that just does not make sense.

They can have their dishonest positivity. Someone has to deal with the actual problems in the world, and it starts by admitting they exist.
 3 years ago in Quotes
The general idea of [the Green New Deal] was to mobilize some kind of cooperative fight to defeat the very real threat of climate change, and to overcome our addiction to fossil fuel and the consequential CO2 emissions and pollution. Many very talented people have created a lot of good ideas and solutions to the oncoming disaster.

I don't think that people realize how much this pandemic is a walk in the park compared to whats coming down the road. I don't think people want to think. I think they want to stick their head in the sand and ignore the fact that there have been many calamities in human history. Perhaps they never heard of the 10s of millions of people who starved to death in Asia less than a century ago. That was a walk in the park by comparison.

Finally, I think that people don't realize how many of the technologies that they so happily embrace (without understanding how they work or where they came from) are the result of the same scientific process that has led 11,000 scientists to tell us that our time to act is growing very short.

That's the general idea of it. And I feel sorry as hell for today's wonderful kids who will have to pay with a miserable life (those who survive) for the willful ignorance of their parents and grandparents.
note how the whole story was flagged off HN
 3 years ago in Quotes
This kind of "meritocracy" is more like if we held an arm-wrestling tournament, declared the victor to be our new feudal lord, the next 6 runners up to be knights, and everyone else to be peasants. Our position in this new society was based on "merit", but that can't necessarily justify the difference between nobles and serfs.

We could even re-run the tournament every year. We could make sure no child gets extra time in the weight-room because of her noble parents. We could decide that arm-wrestling is stupid and brutish and so, in a glorious revolution, switch to speed chess. None of it would address the question of justice.
 3 years ago in Stuff

What principles and values rule the world?

by Noam Chomsky
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 3 years ago in Quotes
Half of Reddit has their own political ideas that they are sure will make the perfect society, but if any one person was given absolute authority to realise their perfect society, then it's gonna be a shitshow no matter how smart they are, because society is way too complicated for any one person to have a fully rounded view of.
 3 years ago in Musik

Dann soll da Liebe sein

by Lotte
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 3 years ago in Quotes
We may underestimate, perhaps half on purpose, the camp-like quality of our cities even in ‘normal’ times, and accept that it is sometimes necessary for cities temporarily to become camps. But bare life is not enough. We don’t just want to be preserved, we want also to live.
 3 years ago in Stuff

Coronavirus - What is at stake?

by Noam Chomsky
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This video has been removed for violating YouTube's Community Guidelines.

Thankfully, that only lasted for a few days, it's been reinstatet since. But still, boo.
 3 years ago in Contrast

Responsibility

And though a propaganda machine has power... like all things it creates and equal an opposite power that eventually destroys it. The question for individuals is only: where am I in the cycle, how long will this cycle last, and what is my role to play?
The salvation of the world depends only on the individual whose world it is. At least, every individual must act as if the whole future of the world, of humanity itself, depends on him. Anything less is a shirking of responsibility and is itself a dehumanizing force, for anything less encourages the individual to look upon himself as a mere actor in a drama written by anonymous agents, as less than a whole person, and that is the beginning of passivity and aimlessness.
There was a widespread conviction that it is impossible to withstand temptation of any kind, that none of us could be trusted or even be expected to betrustworthy when the chips are down, that to be tempted and to be forced are almost the same, whereas in the words of Mary McCarthy, who first spotted this fallacy: "If somebody points a gun at you and says,'Kill your friend or I will kill you,' he is tempting you, that is all." And while a temptation where one's life is at stake may be a legal excuse for a crime, it certainly is not a moral justification.

[..]

It is fortunate and wise that no law exists for sins of omission and no human court is called up onto sit in judgment over them. But it is equally fortunate that there exists still one institution in society in which it is well-nigh impossible to evade issues of personal responsibility, where all justifications of a nonspecific, abstract nature - from the Zeitgeist down to the Oedipus complex - break down, where not systems or trends or original sin are judged, but men of flesh and blood like you and me, whose deeds are of course still human deeds but who appear before a tribunal because they have broken some law whose maintenance we regard as essential for the integrity of our common humanity. Legal and moral issues are by no means the same, but they have a certain affinity with each other because they both presuppose the power of judgment.

[..]

What mattered in our early, nontheoretical education in morality was never the conduct of the true culprit of whom even then no one in his right mind could expect other than the worst. Thus we were outraged, but not morally disturbed, by the bestial behavior of the stormtroopers in the concentration camps and the torture cellars of the secret police, and it would have been strange indeed to grow morally indignant over the speeches of the Nazi big wigs inpower, whose opinions had been common knowledge for years. [..] The moral issue arose only with the phenomenon of "coordination," that is, not with fear-inspired hypocrisy, but with this very early eagerness not to miss the train of History, with this, as it were, honest overnight change of opinion that befell a great majority of public figures in all walks of life and all ramifications of culture, accompanied, as it was, by an incredible ease with which life long friendships were broken and discarded. In brief, what disturbed us was the behavior not of our enemies but of our friends, who had done nothing to bring this situation about. They were not responsible for the Nazis, they were only impressed by the Nazi success and unable to pit their own judgment against the verdict of History, as they read it. Without taking into account the almost universal breakdown, not of personal responsibility, but of personal judgment in the early stages of the Nazi regime, it is impossible to understand what actually happened.
I have spoken here of what ought and ought not to be done, of what is morally repugnant, and of what is dangerous. I am, of course, aware of the fact that these judgements of mine have themselves no moral force except on myself. Nor, as I have already said, do I have any intention of telling other people what tasks they should and should not undertake. I urge them only to consider the consequences of what they do do. And here I mean not only, not even primarily, the direct consequences of their actions on the world about them. I mean rather the consequences on themselves, as they construct their rationalizations, as they repress the truths that urge them to different courses, and as they chip away at their own autonomy. That so many people ask what they must do is a sign that the order of being and doing has become inverted. Those who know who and what they are do not need to ask what they should do. And those who must ask will not be able to stop asking until they begin to look inside themselves. It it is everyone's task to show by example what questions one can ask of oneself, and to show that one can live with the few answers there are.
"Computer Power and Human Reason: From Judgment to Calculation" (1976)
There exists in our society a widespread fear of judging that has nothing whatever to do with the biblical "Judge not, that ye be not judged," and if this fear speaks in terms of "casting the first stone," it takes this word in vain. For behind the unwillingness to judge lurks the suspicion that no one is a free agent, and hence the doubt that anyone is responsible or could be expected to answer for what he has done. The moment moral issues are raised, even in passing, he who raises them will be confronted with this frightful lack of self-confidence and hence of pride, and also with a kind of mock-modesty that in saying, Who am I to judge? actually means We're all alike, equally bad, and those who try, or pretend that they try, to remain halfway decent are either saints or hypocrites, and in either case should leave us alone.
These men were able to give the counsel they gave because they were operating at an enormous psychological distance from the people who would be maimed and killed by the weapons systems that would result from the ideas they communicated to their sponsors. The lesson, therefore, is that the scientist and technologist must, by acts of will and of the imagination, actively strive to reduce such psychological distances, to counter the forces that tend to remove him from the consequences of his actions. He must -- it is as simple as this -- think of what he is actually doing. He must learn to listen to his own inner voice. He must learn to say "No!"

Finally, it is the act itself that matters. When instrumental reason is the sole guide to action, the acts it justifies are robbed of their inherent meanings and thus exist in an ethical vacuum. I recently heard an officer of a great university publicly defend an important policy decision he had made, one that many of the university's students and faculty opposed on moral grounds, with the words: "We could have taken a moral stand, but what good would that have done?" But the moral good of a moral act inheres in the act itself. That is why an act can itself ennoble or corrupt the person who performs it. The victory of instrumental reason in our time has brought about the virtual disappearance of this insight and thus perforce the delegitimation of the very idea of nobility.
"Computer Power and Human Reason: From Judgment To Calculation" (1976)
 3 years ago in Quotes
Virtuous intelligent people, the wise, are habituated and developed in the direction of truth and away from lies, deceit and bullshit. They have a sensitivity to the truth and the value of truth. Bullshitting requires and in turn reinforces a kind of mental dullness and blindness. It leads to a kind of degeneration of the mental faculties. If you don't care about the truth—only the parochial effects of your petty machinations—then you are frustrating the intellect and its grasp of reality. You are reinforcing vices while weakening the capacity for discernment and the strengths and virtues needed for proper intellectual function and receptivity.

It's a bit like what happens when an intelligent coward is met with contrary evidence. He will turn away from the truth and go to great lengths to rationalize it away, and in doing so, he will blind himself to the truth. Making that a habit through repetition only deepens the vice and unravels the mind, making it increasingly difficult to dig yourself out.